speculative divines. But I have reviewed, with diligence and
pleasure, the objects of ecclesiastical history, by which the
decline and fall of the Roman empire were materially affected,
the propagation of Christianity, the constitution of the Catholic
church, the ruin of Paganism, and the sects that arose from the
mysterious controversies concerning the Trinity and incarnation.
At the head of this class, we may justly rank the worship of
images, so fiercely disputed in the eighth and ninth centuries;
since a question of popular superstition produced the revolt of
Italy, the temporal power of the popes, and the restoration of
the Roman empire in the West.

[Footnote 1: The learned Selden has given the history of
transubstantiation in a comprehensive and pithy sentence: "This
opinion is only rhetoric turned into logic," (his Works, vol.
iii. p. 2037, in his Table-Talk.)]

The primitive Christians were possessed with an
unconquerable repugnance to the use and abuse of images; and this
aversion may be ascribed to their descent from the Jews, and
their enmity to the Greeks. The Mosaic law had severely
proscribed all representations of the Deity; and that precept was
firmly established in the principles and practice of the chosen
people. The wit of the Christian apologists was pointed against
the foolish idolaters, who bowed before the workmanship of their
own hands; the images of brass and marble, which, had they been
endowed with sense and motion, should have started rather from
the pedestal to adore the creative powers of the artist. ^2
Perhaps some recent and imperfect converts of the Gnostic tribe
might crown the statues of Christ and St. Paul with the profane